Making Up Missed Ramadhan in the Second Half of Sha’ban

Making Up Missed Ramadhan Fasts in the Second Half of Sha’ban

I had many days owing the Ramadhan fasts because of pregnancy and giving birth, which coincided with the time of Ramadhan. I have made them up, praise be to Allah, with the exception of the last seven days.

I fasted three of them in the second half of Sha’ban, and I want to do the rest before Ramadhan begins.

But I read on your site that it is not permissible to fast in the second half of Sha’ban, except for a person who habitually fasts. Please advise me, may Allah reward you. I want to know whether I should fast the rest of these days that I owe, or not. If the answer is no, then what is the ruling on the three days that I have already fasted – do I have to make them up again or not?

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

It was proven that the Prophet (peace and blessings of Allah be upon him) said: “When Sha’ban is halfway through, do not fast.”

[Narrated by Abu Dawud (3237); Ibn Hibban (1651); classified as sahih by al-Albani in Sahih al-Tirmidzi].

There are some exceptions from this prohibition, as follows:

1 – One who observe the fasting on Mondays and Thursdays, which he may do even after halfway through Sha’ban. The evidence for that is the words of the Prophet (peace and blessings of Allah be upon him), “Do not anticipate Ramadan by fasting one or two days before it, except a man who fasts regularly, who should observe his usual fast.”

[Narrated by al-Bukhari, 1914; Muslim, 1082].

2 – A person who started fasting before halfway through Sha’baan, and connects what comes after the halfway point to what came before. This is not included in the prohibition either. The evidence for that is the words of ‘Aishah (may Allah be pleased with her) who said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to fast all of Sha’ban and fast all of Sha’ban except a little.”

[Narrated by al-Bukhari, 1970; Muslim, 1165. This version narrated by Muslim].

Al-Nawawi said: “He used to fast all of Sha’ban and fast all of Sha’ban except a little.” The second phrase is an explanation of the first, pointing out that by “all” what is meant is “most”.

This hadith indicates that it is permissible to fast after halfway through Sha’ban, but only for one who joins that to what came before the halfway point.

3 – An exception from this prohibition is also made for one who is making up missed Ramadan fasts.

Al-Nawawi (may Allah have mercy on him) said in al-Majmu’ (6/399):

Our companions said: it is not correct to fast on the “day of doubt” just before Ramadhan, and there is no difference of scholarly opinion on this point … But if a person fasts it to make up a missed day or to fulfil a vow, or as an expiation, that is acceptable, because if it is permissible to observe a voluntary fast on that day, it is more likely to be permissible to observe an obligatory fast… and if a person has to make up a day from Ramadhan, then he has to fast it, because the time left for him to make it up has become very short.

The “day of doubt” is the thirtieth of Sha’ban if it has not been possible to sight the moon of the thirtieth because of cloud, fog, etc. It is called the “day of doubt” because there is some doubt concerning it – is it the last day of Sha’baan or the first day of Ramadhan?

In conclusion, there is nothing wrong with making up a missed Ramadhan fast in the last half of Sha’ban. This is not included in the prohibition of the Prophet (peace and blessings of Allah be upon him) on fasting after halfway through Sha’ban.

So your fasting of those three days is valid, and you have to fast the remaining days before Ramadhan begins.

And Allah knows best.

[Excerpted from Fatwa No:49884 published in Islam Q&A]

Bolehkah Puasa Qadha Dan Syawwal Digabungkan?

“…dan tidaklah hampir kepadaku seorang hambaKu dengan apa juapun, maka yang lebih ku sukai adalah mereka melaksanakan amalan fardhu atau wajib ke atas mereka, dan sentiasalah mereka ingin menghampirkan diri mereka kepadaKu dengan mengerjakan amalan sunat sehinggalah aku kasih kepadanya…” [Riwayat Al-Bukhari].

Bolehkah puasa Qadha dan Syawwal digabungkan?

Azamin Amin

KUALA LUMPUR, 5 Nov 2007(Harakah) – Isu keutamaan antara Sunat Syawwal dan Qadha seringkali menjadi perbincangan di kalangan umat Islam yang ingin menunaikan kewajipan dan perintah agamanya dan lazimnya menjadi persoalan ialah tentang penggabungannya dengan puasa ganti Ramadhan dan puasa yang perlu didahulukan.

Malah ada yang bertanya manakah yang lebih baik di antara puasa Sunat Syawwal dan puasa Qadha sedangkan telah terbukti dari hadis sebuah Qudsi yang sahih yang menuntut umat Islam mengutaamakan dahulu kewajipan menunaikan puasa ganti terlebih dahulu.

Sabda Rasullullah SAW berhubung puasa tersebut:

“…dan tidaklah hampir kepadaku seorang hambaKu dengan apa juapun, maka yang lebih ku sukai adalah mereka melaksanakan amalan fardhu atau wajib ke atas mereka, dan sentiasalah mereka ingin menghampirkan diri mereka kepadaKu dengan mengerjakan amalan sunat sehinggalah aku kasih kepadanya…” [Riwayat Al-Bukhari].

Mengulas isu ini Ustaz Zaharuddin Abd Rahman berkata walaupun waktu bagi puasa Qadha adalah panjang, umat Islam tetap tidak pasti adakah mampu menunaikan sampai ke tarikh tertentu atau ajal menjelang dahulu.

“Seseorang yang mati sebelum mengganti puasa Ramadhannya tetapi sudah berpuasa sunat Syawwal akan pasti bermasalah kerana ia dikira masih berhutang dengan Allah SWT”.

“Tiada dalil gabungkan puasa sunat Syawwal dan Qadha dalam satu niat”

Bagaimanapun seseorang yang mati setelah berjaya menggantikan puasanya tetapi tidak sempat berpuasa sunat Syawwal, pastinya tiada sebarang masalah pun, malah mungkin ia juga mungkin boleh mendapat pahala sunat Syawal itu sekali,” katanya dalam laman webnya http://www.zaharuddin.net.

Beliau turut mengulas isu menggabungkan puasa qada dan syawwal yang sememangnya amat popular dan lazimnya dilakukan oleh rata-rata umat Islam.

“Tidak elok untuk menggabungkan kedua-duanya bagi mereka yang mampu (dari sudut kesihatan tubuh dan lain-lain) untuk memisahkannya. Ini kerana sepengetahuan saya tiada dalil yang spesifik membuktikan Nabi SAW pernah melakukannya atau menganjurkan kepada para sahabat untuk menggabungkannya,” katanya.

“Apabila Nabi, sahabat dan salaf soleh tidak melakukannya maka pastinya ia bukanlah amalan yang terpilih dan terbaik kerana pilihan Nabi SAW dan para sahabat selamanya adalah yang terbaik,” katanya.

Malah katanya terdapat juga hujah yang menyebabkan pandangan yang mengharuskan penggabungan ‘qadha dan ganti’ itu dipersoalkan, iaitu antaranya jika seseorang mengatakan boleh gabung puasa qada (yang wajib) dengan puasa syawwal (yang sunat) maka sudah tentu selepas ini timbul pula individu yang cuba menggabungkan solat wajib dengan solat sunat.

Atau ada yang akan beranggapan boleh gabungan solat Isyak dengan Tarawih, atau Subuh dengan ‘tahiyatul masjid’ atau dengan solat sunat fajar, atau solat Jumaat dengan solat sunat ‘tahiyatul masjid’,katanya.

Menurut Prof. Dr Syeikh Abd Malik As-Sa’dy (bekas Lajnah Fatwa Iraq) dan Prof Dr Mohd ‘Uqlah El-Ibrahim (Jordan), mereka berpendapat bahawa amalan wajib tidak boleh digabungkan dengan apa-apa amalan wajib atau sunat lain, kerana amalan wajib memerlukan tumpuan khusus yang tidak berbelah bahagi semasa pelaksanaannya dan ia perlu bagi mengangkat tuntutan kewajibannya.

Selain itu tindakan Aisyah ra yang melewatkan Qadha pula boleh dijadikan hujah bahawa beliau mengasingkan kedua-dua puasa Qadha dan Syawwal.

Amalan wajib (qadha) memerlukan niat yang ‘jazam’ (tepat dan pasti) maka tindakan mengabungkan ia dengan niat puasa sunat mungkin boleh merosakkan kepastiannya, kata Zaharuddin lagi.

Namun secara cermat beliau membuat kesimpulan dalam mengutarakan perbincangan ini iaitu adalah tidak elok digabungkan dan elok sangat didahulukan yang wajib (qadha) daripada sunat (Syawwal) tetapi menganggap sebagai rukhsah “keringanan” bagi mereka yang mempunyai kesukaran kerana uzur dan tidak mampu untuk mengasingkannya.

©Harakah

Should He Make Up The Fast He Deliberately Missed?

 Should he Make up the Fast that he deliberately Never Observe?

I have never fast a whole Ramadhan in my life. But now I intend to fast this year insya Allah. How should I make up for the fasts that I have missed?

In the Name of Allah, Most Gracious, Most Merciful;

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

1. The Case of Never Observe the Fast the Ramadhan.

Fasting Ramadan is one of the pillars of Islam, and it is not permissible for one who is required to fast not to do so, unless he has an excuse. Whoever does not fast due to a legitimate shari’e excuse, such as sickness, travelling or menstruation, and is able to fast, has to make up the missed fasts, because Allah says:

“[A]nd whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”

[Al-Baqarah 2:185]

The one who deliberately does not fast with no excuse is not like one who has an excuse in this regard.

If a person delays an act of worship from the time when it is due, such as prayer or fasting, with no excuse, it is not valid and will not be accepted if he does it after the time specified for it in is over.

Shaikh Muhammad Ibn Salih Al-‘Uthaymeen (may Allah have mercy on him) was asked: What is the ruling on a Muslim who did not fast Ramadhan for many years although he did all the other duties required of him, and he has no reason why he should not fast. Does he have to make up those fasts if he repents?

Shaikh Ibn Salih Al-‘Uthaymeen replied: The correct view is that he does not have to make up those fasts, he has to repent. [It is] because in [shari’e] every act of worship that is prescribed for a specific time, [one is not allowed to perform outside the time frame], if a person delays it beyond that time deliberately without a [valid] excuse, Allah SWT will not accept it from him. So there is no point in making them up, it is unacceptable. He has to repent to Allah and perform a lot of righteous deeds. Whoever repents, Allah accepts his repentance.

[Majmu’ Fatawa Al-Shaikh Ibn ‘Uthaymeen, 19, question no. 41]

This is the situation of one who did not fast without excuse, which he did not have the intention of fasting and he did not fast…

 1.1. Deliberately Breaks The Fast of Ramadan.

With regard to the one who began a fast, then during the day he breaks the fast, he has to make up that day.

Shaikh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about the ruling on breaking the fast during the day in Ramadhan without any excuse.

He replied: In the case of someone breaking the fast during the day in Ramadhan without any shari’e excuse is a major sin, which makes a person a fasiq (rebellious evildoer).

Prophet Muhammad SAW, “Whoever broke even one fast of Ramadhan without an excuse or sickness, even if he fast the whole life after that, it will not compensate what he missed” (At-Tirmidzi).

He has to repent to Allah and make up the day he broke the fast. If someone had began the fast then during the day but he broke it without any valid excuse, he is a sinner, and he has to make up that day he broke it because according to shari’e when someone started the fast it became binding upon him to complete it, as in the case of a vow.

It is incumbent upon us to fear Allah and to beware of His wrath, retribution and a painful punishment. One should hasten to repent to Allah before death takes him unawares. Perhaps today’s action we may see as with no reckoning, but tomorrow there will be the reckoning. Whoever repents, Allah will accept his repentance, and whoever draws closer to Allah one hand span, Allah will draw closer to him one cubit. For Allah is Most Generous, Forbearing and Most Merciful, as He says:

“Know they not that Allah accepts repentance from His slaves and takes the Sadaqah (alms, charity), and that Allah Alone is the One Who forgives and accepts repentance, Most Merciful?”

[At-Tawbah, 9:104]

Allah says at the end of the verses on fasting: “Allah intends for you ease, and He does not want to make things difficult for you” [Al-Baqarah 2:185] .The phrase, “so that you may be grateful to Him” shows that fasting is a blessing for which we must be grateful. Hence some of the salaf used to wish that the whole year was Ramadan.

But if he deliberately did not start to fast at all without excuse, then he does not have to make it up, because that will be of no benefit to him, for it will never be accepted from him.

The basic principle with regard to every act of worship that is related to a specific time is that if it is delayed beyond that time with no excuse, it will not be accepted, because the Prophet SAW said:

“Whoever does an action that is not in accordance with this matter of ours will have it rejected”

[Narrated by Al-Bukhari, 2697; Muslim, 1718.]

This is a transgression of the sacred limits of Allah, and transgressing the sacred limits of Allah is zulm (wrongdoing), and the wrongdoer’s deeds are not accepted. Allah says:

“And whoever transgresses the limits ordained by Allah, then such are the Zalimun (wrongdoers)”

[Al-Baqarah, 2:229]

It should be noted that if one did this act of worship before the time for it should begin, Allah would not be accepted from him, and by the same token if he does it after the time for it is over, it will not be accepted from him, unless he had an excuse.

[Majmu’ Fatawa Al-Shaikh Ibn ‘Uthaymeen, 19, question no. 45]

2. Breaking a Making up of Obligatory Fast.

If a person begins an obligatory fast, such as making up a missed Ramadhan fast or offering an expiation for breaking a vow (kafarah yameen), it is not permissible for him to break the fast without a valid syar’ie excuse, such as sickness or travel.

If he breaks that fast – with or without an excuse – he has to make up that day, but he does not have to offer any expiation, because expiation is only required for intercourse during the day in Ramadhan.

And if he breaks the fast with no excuse, then he has to repent to Allah SAW for this haram action.

The Views of the Scholars

Ibn Qudamah (4/412) said: If a person commences an obligatory fast, such as making up a missed Ramadan fast, or a fast that he vowed to observe, or an expiatory fast, it is not permissible for him to break the fast. The scholarly were unanimous in their opinion on this issue.

Al-Nawawi said in al-Majmu’ (6/383):

If a person has intercourse during a fast other than in Ramadhan, such as making up a missed fast, or a fast that he vowed to observe, etc, no expiation (kafarah) is required. This is the view of the majority. But Qatadah said: He has to offer expiation if he broke a fast that he was observing to make up for a missed Ramadhan fast.

[See al-Mughni, 4/378]

Shaikh Ibn Baaz was asked in Majmu’ Al-Fatawa (15/355): One day I was fasting to make up for a missed fast, but after Zuhur prayer I felt hungry so I ate and drank deliberately, not because I had forgotten or was unaware. What is the ruling on this action of mine?

He replied: Such a case one has to complete the fast, for it is absolutely not permissible for someone to break an obligatory fast, such as when one is making up a missed Ramadhan fast or a fast that you have vowed to observe. Apart from that you also need to repent from what you have done. Allah will accept whoever repents himself to Allah.

 Shaikh Ibn Salih Uthaymeen (may Allah have mercy on him) was asked (20/451): I had fast to make up for what I owed, then I broke the fast deliberately. After that I made up that fast one. I am not sure whether that is sufficient or do I have to fast two consecutive months? Do I have to offer expiation? Please advice.

He replied: If a person begins an obligatory fast, such as making up a missed Ramadhan fast or offering expiation for breaking a vow (kafarah yameen), or expiation for shaving during Hajj if he shaved his head before exiting ihram, or any other obligatory fast, it is not permissible for him to break the fast without a valid shari’e excuse. The same applies to anyone who begins an obligatory action – he has to complete it and it is [absolutely] not permissible for him to stop it unless he has a legitimate shari’e excuse that allows him to breaks it.

Therefore, the lady who begins to make up a fast then broke her fast with no excuse and made up that day does not have to do anything else, but she has to repent and ask Allah for forgiveness for breaking an obligatory fast with no excuse.

And Allah Almighty knows best.

[Excerpted from Islam Q&A]

Forgot To Qada Missed Fasts Before Next Ramadan

Forgot To Qada Missed Fasts before Next Ramadan

What is the ruling on one who forgets to make up missed fasts before the next Ramadan comes? 

In the name of Allah, Most Gracious, Most Merciful. 

All the praise and thanks is due to Allah, the Lord of the Al-Alamin. Peace and blessings be upon His Messenger.

Evidences.

1. In the Case Of One Who Forgot When Fasting?

The Fuqaha’ unanimously agreed that in cases of one who forget [or fail to remember], he is forgiven, which means there would be no sin or accountability in all matters, because of a great deal of evidence in the Qur’an and Sunnah.

Allah Says: “Our Lord! Punish us not if we forget or fall into error” [Al-Baqarah, 2:286]

The Prophet SAW said: “Whoever breaks his fast in Ramadan out of forgetfulness, he does not have to make that day up and he does not have to offer any expiation (kafarah).”[Narrated and classified as sahih by Al-Hakim].

Abu Hurayrah reported that the Prophet SAW said: “Whoever forgets that he is fasting and eats or drinks let him complete his fast, for the One Who fed him and gave him to drink was Allah.” [Unanimously agreed upon by the scholars].

2. In The Case Of Forgotten to Qada the Missed Ramadan Fasts.

In the case of someone who forgot to qada or make up the missed fasts of Ramadan before the next Ramadan comes, the scholars unanimously agreed that he still accountable and must make up after the second Ramadan, and he is not entitled to be waived as a result of forgetting. [The excuse is given when someone forget he is fasting. One has to make up the missed mandatory fast. This contrary to delaying to qada the missed fast.]  The scholars differed as to whether the fidyah [expiation], which is feeding a poor person, is required when making up the missed fast [after the second Ramadan has come and gone]. In relation to this issue there are two views:

1. That the fidyah is not required [due to the fact it is irrelevant to the case that requires fidyah], [or] because someone forgot, which he is forgiven which means that there is no sin and the fidyah is waived. This was the view of most of the Shafi’es and some of the Malikis.

[See: Tuhfat Al-Muhtaj by Ibn Hajar Al-Haytami (3/445); Nihayat Al-Muhtaj (3/196); Minah Al-Jalil (2/154); Sharh Mukhtasar Khalil (2/263).]

2. That the fidyah is not waived and still required, even forgetting is forgiven due to forgetfulness. This was the view of Al-Khatib Al-Sharbini among the Shafi’es, who said in Mughni Al-Muhtaj (2/176): “It seems that it means there is no sin only and that the fidyah is not waived” This was also the view of some of the Malikis.

[See: Mawahib Al-Jalil Sharh Mukhtasar Khalil (2/450).]

The Correct View

The more correct view is the first view above, meaning  the fidyah is not required [and irrelevant to the case], and  in the case if someone forgot, he  is forgiven-not accountable of his misdeeds which  means that there is no sin and the fidyah is waived  for three reasons:

1. The general meaning of the verses and ahadith which say that people are not held accountable in cases of forgetting, such as the verse in which Allah says:

“Our Lord! Punish us not if we forget or fall into error” [Al-Baqarah 2:286]

2. The basic principle that one is not subject to any expiation or fidyah except with evidence, and there is no reliable evidence in this case.                                

3. There is a difference of opinion as to whether the fidyah is required in the first place, even in the case of one who delays making up the fasts deliberately. The Hanafis and Zahiris are of the view that it is not obligatory and Shaikh Ibn ‘Uthaymeen was of the view that it is not mustahabb, because there is no hadith to suggest that it is prescribed except from the actions of some of the sahabah, which is not strong enough to suggest that people be obliged to follow it, let alone oblige them to do it in a case where Allah has granted an excuse [forgiven].

Thus one has to make up the missed fasts, and he does not have to feed the poor [fidyah], what he should make them up after Ramadan.

The Issue of Fidyah [Expiation]

The condition to pay fidyah, feeding the poor would arise due to the following situation.

1. When someone is given an exemption from fasting due to:

11. Sickness that has no chances to recover:

Allah Says: “…And upon those who are able [to fast, but with hardship]-a ransom [as substitute] of feeding a poor person [each day]… “[Al-Baqarah, 2:184]

1.2. Old Age which makes difficult to observe the fast:

Ibn ‘Abbas said: “It was permitted for the very elderly man (or woman) to feed a poor person for every day (that he did not fast), and he did not have to make up for the days.” [Ad-Daraqutni and Al-Hakim]

2.If someone intentionally breaks the fast by having sexual intercourse with the wife [he has committed a great sin and violated the sacredness of this month, and must make up the fast for that day. In addition, he is required to free a slave if it is possible to do so, if not, he has to fast two consecutive months [60 days] and if he is unable to do so,] then to he has feed sixty poor and needy people [fidyah].This is in pursuance of a hadith narrated by Abu Hurayrah RA that a person came to see the Apostle of Allah SAW and said:

“O Messenger of Allah, I am undone. The Holy Prophet SAW asked him: What has brought about your ruin? The man said: I have had intercourse with my wife during the month of Ramadan. Upon this the Prophet SAW said: Can you find a slave to set him free? He said: No. Then Prophet SAW said: Can you observe fast for two consecutive months? He said: No. The Prophet SAW then said: Can you provide food to sixty poor people? He said: No. He then sat down and (in the meanwhile) it was brought to the Apostle of Allah SAW a basket which contained dates. The Prophet SAW finally said: Give these (dates) in charity. The man said: Am I to give to one who is poorer than me? There is no family poorer than mine between the two lava plains of Madinah. The Apostle of Allah SAW broke into laughter that his molar teeth became visible and said: Go and give it to your family to eat.” [Muslim].

3.Delaying Making Up Fasts. [Majmu’ Fatawa al-Maqalat li’l-Shaikh Ibn Baaz, 6/19.]

What is meant by feeding a poor person here is giving half a saa’ of the local staple food for each day; half a saa’ is equivalent to one and a half kilograms.  

And Allah Almighty Knows best.

[Excerpted from Islam Q&A ]

Situation Which Exempted A Person From Fasting.

In the name of Allah, Most Gracious, Most Merciful.

All the praise and thanks is due to Allah, the Lord of the Al-‘Alamin. Peace and blessings be upon His Messenger.

 1. Situation Which Exempted a Person from Fasting.

 It is from the mercy of Allah SWT and the lenience of the religion that we are allowed to break the fast if there is any danger, hardship or difficulty in it. Allah Says: 

 “…He (Allah SWT) has chosen you and has not placed upon you in the religion any difficulty…” [Al-Hajj, 22:7.8]

 1.1. Sick and Travellers.

 It is allowed for those who has a legitimate syar’ie excuse, such as [not chronically] ill [menstruation, pregnancy or labour or childbirth, breastfeeding that endanger the child welfare], travelling to break their fasts during Ramadan, but they must make up the days they missed.

 Allah Says: “[Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them]-then an equal number of days [are to be made up]…” [Al-Baqarah, 2:184]

 A. The ayat stipulates that if fasting during travelling could be done, then it is better to fast. If fasting would be difficult then breaking the fast is much better with the provision to make it up before the next Ramadhan, the equal number of days he missed or broke it.

 Abu Sa’id Al-Khudri said: “we used to travel for war expeditions with the Messenger of Allah during Ramadhan. Some of us would fast and some of us would not fast, and the fasting person would not find fault with the one who was not fasting, and the person who was not fasting would not find fault with the person who was fasting. Then they thought that the person who had the strength would fast and that was better. And they thought that the person who felt weak would not fast and that was better.” [Muslim]

 If the person is ill during Ramadan, and is able to fast without difficulty, then he should fasts. If he is unable to do it then he should breaks his fast.

 B.If the ill person expects to recuperate from his illness, he waits until he recuperates and then he makes up for whatever days he did not fast. However, if he is not expected to recover, he breaks his fast and gives charity for each day that he does not fast.

 Allah Says: “…And upon those who are able [to fast, but with hardship]-a ransom [as substitute] of feeding a poor person [each day]… “[Al-Baqarah, 2:184]

 1.2. Elderly Person

 As for the elderly person who has reached an old age, at which he doesn’t have the strength to fast, he may break the fast and give charity for every day that he did not fast.

 Ibn ‘Abbas said: “It was permitted for the very elderly man (or woman) to feed a poor person for every day (that he did not fast), and he did not have to make up for the days.” [Ad-Daraqutni and Al-Hakim]

 2. Breaking the Fast without a Legitimate Excuse

 2.1. Shaikh Ibn ‘Uthaimin (may Allah have mercy on him) was asked about the ruling on breaking the fast during the day in Ramadan without syar’ie legitimate excuse.

 He replied:

 Breaking the fast during the day in Ramadan without valid excuse is a major sin, which makes a person a fasiq (rebellious evildoer). He has to repent to Allah and make up the day when he broke the fast. This means that if he fasted then during the day he broke the fast with no excuse, then he is a sinner, and he has to make up that day when he broke the fast, because when he started the fast it became binding upon him to complete it, as in the case of a vow. But if he deliberately did not start to fast at all with no excuse, then he does not have to make it up, because that will be of no benefit to him, for it will never be accepted from him.

 The basic principle with regard to every act of worship that is connected to a specific time is that if it is delayed beyond that time with no excuse, it will not be accepted, because the Prophet (peace and blessings of Allah be upon him) said:

  “Whoever does an action that is not in accordance with this matter of ours will have it rejected.” [Narrated by Al-Bukhari, 2697; Muslim, 1718.]

 And this is a transgression of the sacred limits of Allah, and transgressing the sacred limits of Allah is zulm (wrongdoing), and the wrongdoer’s deeds are not accepted. Allah SWT says:

 “And whoever transgresses the limits ordained by Allah, then such are the Zalimun (wrongdoers)” [Al-Baqarah 2:229]

 If he did act of worship before the time for it prescribe, it would not be accepted from him, and by the same token if he does it after the time for it is over, it will not be accepted from him, unless he had an excuse.

 [Majmu’ Fatawa Al-Shaikh Ibn ‘Uthaimin, 19, question no. 45.] 

 2.2. Regarding the one who intentionally breaks the fast by having sexual intercourse with his wife during the daytime in Ramadhan, then he has committed a great sin and violated the sacredness of this month, and must make up the fast for that day. In addition, he is required to free a slave if it is possible to do so, if not, he has to fast two consecutive months and if he is unable to do so, then to he has feed sixty poor and needy people. The same is required of the wife as is required of her husband, if she freely consented to having sexual intercourse. However, if she was forced, then nothing is required of her according to the predominant opinion of the scholars.This is in pursuance of a hadith narrated by Abu Hurairah RA that a person came to see the Apostle of Allah SAW and said:

 “O Messenger of Allah, I am undone. The Holy Prophet SAW asked him: What has brought about your ruin? The man said: I have had intercourse with my wife during the month of Ramadan. Upon this the Prophet SAW said: Can you find a slave to set him free? He said: No. Then Prophet SAW said: Can you observe fast for two consecutive months? He said: No. The Prophet SAW then said: Can you provide food to sixty poor people? He said: No. He then sat down and (in the meanwhile) it was brought to the Apostle of Allah SAW a basket which contained dates. The Prophet SAW finally said: Give these (dates) in charity. The man said: Am I to give to one who is poorer than me? There is no family poorer than mine between the two lava plains of Madinah. The Apostle of Allah SAW broke into laughter that his molar teeth became visible and said: Go and give it to your family to eat.” [Muslim]

 If one intentionally breaks his fast by eating or drinking without a legitimate excuse, then again he has committed a great sin and violated the sacredness of this month. Such a person has a severe threat awaiting him. Prophet Muhammad said:

 “Whoever breaks fasting of Ramadhn without having a legitimate excuse or being ill, he cannot make up for that day, even if he undertakes a perpetual fast.” [Al-Bukhari]

 Imams Ahmad, Ash-Shafi’e, Sa’id Ibn Al-Musaiyib and Al-Shabby and others said that one should sincerely repent and seek the forgiveness of Almighty Allah and make up the day later [followed by observing the righteous deeds: charity,sadaqah jaariyah, observe naafil fasts and prayers, zikrullah etc]. 

 This is what some of scholars regarded as an expiation that is required for breaking the fast of Ramadhan without a valid reason. They say, one should fast for two months consecutively or feed sixty poor people as well as to make up the day later with any of both forms of expiation. The most right things to do is a total repentance and embarking on righteous deeds.

 2.3. Vomiting: if done deliberately, invalidates the fast, and necessitates making up for the fast. However, if vomit overcomes one and exits without one’s choosing, the fast is not nullified.

 Allah the Exalted knows best.

 [ViaIslamweb]

A Repented Person: Does He Has To Make Up Missed Prayers And Fasts?

I went astray from practicing Islam although I was born to Muslim parents. Now I am repented. What should I do with regard to the prayers and fasts that I missed? What should I do in order to correct the wrongs I did with the girl, whom is not married and  still not religiously committed?

 

Praise be to Allah.

 

Firstly, we praise Allah for having blessed you with guidance, and we invoke upon Him to increase you with knowledge and guidance on the stright path. We calle you to  thanks to Allah for bestowing you great blessing, as gratitude would further increases the blessing of  Allah and He  says:

 

“And (remember) when your Lord proclaimed: If you give thanks (by accepting Faith and worshipping none but Allah), I will give you more (of My Blessings); but if you are thankless (i.e. disbelievers), verily, My punishment is indeed severe” [Ibrahim, 14:7]

 

Secondly, with regard to making up missed acts of worship such as prayer and fasting, there are two opinions among the scholars. Some of them say that they must be made up, and this is the view of the majority. 

 

Some scholars say that the one who did not pray does not have to make up the prayers that he had missed, based on the view that he was a kafir (when he did not pray). Hence his repentance is his becoming Muslim, erases all the sins that came before it.

 

Some of the scholars do not think that the one who did not pray deliberately has to make it up, because the consequence is kafir, and the text only speaks about those who entitles the excuses are only those  who over slept and misses a prayer out of entire forgetness of it.

 

It is also clearly indicated in the sahih evidence  if one does not pray he is a kafir, whether he does not pray out of of laziness or denial the prayer is obligatory.

 

Obliging the repentant to make up the prayers he has missed makes repentance would be too difficult. A repentant is forgiven for the past misdeeds, the repentant should observe a lot of good deeds and remain constant, because Allah says:

 

“And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death)” [Ta-Ha, 20:82]

 

If someone repented and begun to follow the way of guidance, you do not have to make up the prayers and fasts that you deliberately did not do, because by not praying is in itself a major kufr and apostasy from Islam, even if the one who does not pray does not deny that it is obligatory. This is according to the more sound of the two scholarly opinions. If the apostate becomes Muslim again, he is not enjoined to make up the prayers and fasts that he missed during his apostasy, because the Prophet (peace and blessings of Allah be upon him) said: “Islam erases that which came before it, and repentance erases that which came before it.”  While  one has to pray regularly on time, and observe the Ramadhan fast, It is also prescribed for you to do a great deal of good deeds and naafil acts of worship such as prayer, fasting, upholding ties of kinship, giving charity and other good deeds, as much as you can, as  Allah says in the above ayat: Ta-Ha 20:82 

 

Thirdly,with regard to the girl, you should cut off all ties with her, so that the shaytaan will not find a way to tempt you to go back to a relationship with her. If you can find some righteous women who can call her to Islam, that is good.

 

We ask Allah to make us  steadfast in adhering to the truth and following the right path.

 

And Allah knows best.

 

©Islam Q&A